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Thera 1.45: Ramaniyaviharin
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(45):Ramaniyaviharin Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =45. Ramaṇīyavihārin= Reborn in this Buddha-age at Rājagaha, as the son of a leading citizen, he lived in youthful wantonness. One day he saw the king's officers arresting an adulterer, and grow- 50 ing agitated, he listened to the Lord(Buddha) teaching, and left the world(for monkhood). As a bhikkhu, but still susceptible to fleshly lusts, he made himself a well-decorated chamber,1 well furnished as to food and drink, seat and couch; and so he ever lived. For this reason he was known as Ramaṇīya-vihārin (Pleasant-lodge Monk). But his previous indulgence making the monk's life too hard for him, he felt unworthy to accept the offerings of the faithful and said: 'I will roam.' On his way he sat down beneath a tree. And as carts were passing by on the road, one ox being weary stumbled at a rough place and fell. The carter loosened its yoke, gave it hay and water and so allayed its fatigue; then he harnessed it again and they went on. And the Thera thought: 'Even as this ox having stumbled has arisen and draws his own load, so is it my duty, who once have stumbled in the forest of vice, to arise and carry out the duty of a monk.' And thoughtfully turning back, he told what he had done and seen to Thera Upāli,2 was by him absolved from his fault, and helped back into right ways. And not long after he attained arahantship(enlightenment). Thereafter enjoying the bliss of freedom, he set forth his lapse and return in this verse: ---- 45 Yathāpi bhaddo ājañño khalitvā patitiṭṭhati|| Evaɱ dassanasampannaɱ sammāsambuddhasāvakanti.|| || ---- 45 Even though he trip and fall, the mettled brute Of noble breed will firm stand once more. So look on me as one who having learned Of Him, the All-Enlightened One, have gained True insight, am become of noble breed, And of the Very Buddha very child.3 ---- 1 Or well polished, susamaṭṭhaɱ. 2 See Ps. CLXXX. As the greatest expert in Vinaya, or the discipline of the Order, Upāli (if it be this Upāli who is meant) was eminently qualified to judge respecting his lapse, and to advice him. 3 'As this verse stands in the PTS version, it is incomplete. The Commentary leads us to suppose that it should be completed, as is the case, in verse 174, q.v. ---- 1.5-545 Commentary on the stanza of =Ramaṇiyavihārī Thera= 5,1. The stanza starting with Yathā pi Bhaddo ājañño constitutes that of the venerable Thera Ramaṇiyavihārī. What is the origin? He also, having done devoted deeds toward former Buddhas, accumulating meritorious deeds in this amd that existence, happened to see the Blessed One Vipassī ninety one aeoms (kappa) ago, from now, became pious-minded paid his homage to Him with five forms of placing on earth (pañcapatiṭṭhita), and made reverential offering of Koraṇḍa shrub-flowers. On account of that act of merit, he was reborn among divine-beings and having done meritorious deeds, now and then, and wandered about his rounds of repeatd rebirths among divine and human beings, was reborn as the son of a certain banker, at Rājagaha, when this Buddha arose. Intoxicated with (mucchaṃ āpano) sensual pleasures (kāmesu). One day he happened to notice a certain act of adultery (pāradārikaṃ) being committed in diverse (vividhā) actinal circumstances (kammakaraṇā) by royal retainers (rājapūrisa), became remorseful, listened to the truth (dhamma) in the presence of the Master, and became a monk. After having become a monk also, because of his having lustful conduct (rāgacarita), he lived at all times (susammaṭṭha), his food and drink (pānīyaparibhojanīya) served near him (sūpaṭṭhita) and his couch as well as stool well prepared. On that account he was well-known even as Ramaṇīyavihārī. 5,2. Because of the accumulation (ussannatā) of lust (rāga), he made his mindfulness unwisely (ayoniso), committed (āpajji) such an ecclesiastical offence (āpatti) of emission of semen (sukka) as was intentional (sañcetanika), became repentent (vippaṭisāri), saying to himself thus:– “Shameful it is to me that I who had become in this manner to enjoy the food offered (by domors) with their pious faith (saddhā).” As he went away with the intention of forsaking the Order, he sat himself down at the foot of a tree on his way (antarāmagge); when by that very road bullock-carts kept going, an ox, yoked to a cart, being filled with fatigue (parissamanto), stumbled at an uneven spot and fell; the cartmen released that ox from its yoke, fed it with grass and water, made it free from fatigue, yoked the animal again to bear the burden and went (their way). On having seen the same, the Thera said to himself thus:– “Just as this ox, in spite of having stumbled once, rises up and once again bears its burden, in the same way, by me also, who had however stumbled once, it is proper that the duties of a monk should be done after having got up.” Thus, emerging wisely (yoniso), he turned back, informed the Thera Upāli as to what had happened to himself got exhomerated (vuṭṭhahitvā) from the ecclesiastical offence in due form (vidhi) as directed (vatta) by that Thera, made his moral precept normal, promoted (paṭṭhapetvā) clear insight and attained Arahantship but before long. Hence has it been said in the Apadāna:– “On having seen the trodden down foot-print adorned with wheel- ornament, I went closely following the foot-steps of the great sage Vipassī. On having caught sight of the koraṇḍa shrub flower which was blooming, it was reverentially offered by me to- gether with its root; having become glad, I paid my homage to the most excellent feet (pada) with my happy heart (haṭṭhena cittena). It was ninety one aeons (kappa) ago from now that I specially offered the flower with reverence. I do not re- member any evil existence; this is the fruitful result of my making reverential offering to Buddha. Fifty seven aeons (kappa) ago, I was a single world-king devoid of dirt (vītamalo) mighty and strong, endowed with seven gems. My depravity had been burnt. … Buddha’s instruction had been carried out. 5,3. Having, however, attained Arahantship, he enjoyed the bliss of emancipation, and uttered a stanza, starting with “Yathā pi bhaddo ājañño khalitvā patitiṭṭhati,” shedding light (dīpaniṃ) on his achievement of the holy deed (ariyadhamma) together with his proper practice (paṭipatti): of his own past (pubbabhāga). 45. There khalitvā means having stumbled, staggered (pakkhalitvā). Patitiṭṭhati means stands again, he stands but again, according as he has stood (yathāṭhāne). Evaṃ is to be construed thus:– Just as an excellent thorough-bred bull, bearing its burden, having fallen into fatigue, came to an uneven piece of ground, stumbled for a single occasion and having fallen did not give up its burden (dhura) on account of that much accident (tattakena): on the contrary, because of its being endowed wit physical strength (thāma), agility (java) and effort (parakkama) though it had stumbled, it stood up again, and bears its burden after having stood up by means of its own nature; in the same way, having fallen into fatigue due to depravity (kilesa) and stumbled with the commission of sin, he made that stumbling to become appropriately normal (paṭipākatikaṃ) because of the prosperity of his physical strength and exertion, by means of the holy path of right view (maggasammādiṭṭhi); dassanasampannaṃ means endowed with insight, the right view; as a result of that even, sammāsambuffhassa sāvakaṃ is to be construed thus:– At the end of listening (savanante) because I had become (jātatā) the product (jāti) of the holy (ariya) and because of my special birth (abhijāti) born of the exertion (vāyāmajanita) in His breast (tassaure), you should regard (dhāretha) me and closely bear in memory (upadhāratha) about me that I am the bosom son, and that I am a thorough-bred (ājāniya) because of having done what ought to be done similar to the excellent thotough-bred individual; thus, is the meaning. The Commentary on the stanza of the Thera Ramaṇiyavihārī is complete. * ----